On the Nature of Feelings and Conditions, Nineteenth Section

論情狀十九。干為外飾，將為頭飾，神為形體，以為類論形。假令戌為玄武，賊人犬形頭尖；丑牛頭大，眼目粗夯之類。寅矮美須，卯瘦，辰長面方，巳瘦長，午斜視方長，未短小，申白髮黃，亥肥，丑輕小。水黑色，木青，火紅，金白，土黃。

Nineteenth, discussing 'qingzhuang', which refers to judging a person's appearance. The day stem represents outer clothing, the heavenly general represents the headgear, and the noble deity represents the body's form. Each is compared according to its corresponding category. For example, if Wu is occupied by Xuanwu, the thief would look like a dog, with a pointed head; Chou, which belongs to the ox, would have a large head and dull eyes. Other branches: Yin indicates a short stature with fine beard, Mao indicates a thin body, Chen indicates a long and square face, Si indicates thin and elongated, Wu indicates slanting eyes, a square and long face, Wei indicates a short and small body, Shen indicates fair skin and yellow hair, Hai indicates obesity, and Chou again indicates a light and small body. Combined with the five phases to determine skin color: water indicates black, wood indicates green, fire indicates red, metal indicates white, and earth indicates yellow. (The original text here omits You and Xu between Shen and Hai, and repeats Chou, so it is recorded as is without correction.)

以天將論顏色形狀：天乙細小，蛇眼小額尖，龍美須，虎短項少鬢，後清疏，陰骨細，勾豐肥，常額寬，武丑，空老大。性情：乙莊重，蛇陰，雀輕，龍文雅，合慢善，常典雅，虎威權。裝飾看遁干，甲乙青衣之類。

According to the Twelve Heavenly Generals, the appearance and demeanor can be judged as follows: Tianyi Guiren indicates a slender figure; Teng Snake suggests small eyes and a sharp forehead; Qinglong indicates handsome beard; Baihu suggests a short neck and sparse hair; Tianhou indicates a clear and open appearance; Taiyin indicates thin bones; Gouchen indicates a plump figure; Taichang indicates a broad forehead; Xuanwu indicates an ugly appearance; Tiankong indicates an old and weathered look. As for temperament: Tianyi indicates solemnity; Teng Snake indicates a gloomy nature; Zhuque indicates a frivolous character; Qinglong indicates a refined manner; Liuhex indicates a gentle and kind disposition; Taichang indicates a dignified and courteous character; Baihu indicates a severe and authoritative nature. As for clothing, it depends on the heavenly stem revealed. If the stem is Jia or Yi, which belong to wood, the person is likely to wear blue clothing.

論男女二十。純男陽，純陰女；一陽二陰男，一陰二陽女。若陽神臨陽位是男，陰神臨陰位是女。奇偶，天罡所繫神與日比陽男，比陰女。如甲子日，罡繫寅卯與甲同類，乃比陽也；罡繫亥子與支神同類，乃比陰也。

Twenty, discussing "male and female," that is, the method of divining the sex of a fetus. If the three transmissions are entirely composed of yang branches, it indicates a male child; if entirely yin branches, it indicates a female child (the original text has a slight inversion, but the meaning is as such). One yang and two yin branches indicate a male, while one yin and two yang branches indicate a female. If a yang spirit is placed on a yang position, it indicates a male; if a yin spirit is placed on a yin position, it indicates a female. Furthermore, considering the odd and even: the spirit associated with the heavenly gang (chen) if it is of the same type as the day stem and is yang, it indicates a male; if it is harmonious with the day stem and is yin, it indicates a female. For example, on a Jiazi day, if the heavenly gang is associated with寅 or卯, which are of the same wood type as Jia and are yang, this is called "harmonious yang"; if the heavenly gang is associated with亥 or子, which are of the same water type as the day branch Zi, this is called "harmonious yin."

上勝下生男，下勝上生女。又正時與日比男，不比女。又占孕婦，年上陽神男，陰神女。課傳陽多男，陰多女。陰極反變陽，陽極反變陰也，在臨課時權衡通變。

When the heavenly stem of the upper god is stronger than that of the lower god, it indicates a male child. If the lower god is stronger than the upper god, it indicates a female child. Furthermore, if the time of the divination is the same as the day stem, it suggests a male child; if different, it suggests a female child. If the divination is for the pregnant woman herself, one should look at her birth year and the current year: if it is a yang stem, it indicates a male child; if it is a yin stem, it indicates a female child. In the entire lesson pattern and the three transmissions, if there are more yang branches, it indicates a male child; if there are more yin branches, it indicates a female child. However, extreme yin can turn into yang, and extreme yang can turn into yin, so when interpreting the divination, one should consider the situation flexibly and not rely solely on fixed rules.

論貴賤二十一。旺氣為貴，衰氣為賤。天乙為貴，蛇為賤。太歲至尊，並月建為官長，皆旺氣也。然得地為貴，敗絕空亡為賤。貴人坐印有祿是貴，敗絕空亡坐印是賤。

The twenty-first, discussing "high and low status." Those with strong qi indicate high status, while those with weak qi indicate low status. Among the twelve heavenly generals, the heavenly general Tianyi (天乙贵人) indicates high status, while Teng Snake (螣蛇) indicates low status. The sovereign year (太岁) is the most esteemed, and when it appears together with the month builder (月建), it indicates officials and superiors, all of which belong to strong qi. However, one must also consider whether the position is favorable or not: if it is in a favorable position, it is considered high status; if it falls in the bathing (沐浴) position, the position of failure (败地), the position of extinction (绝地), or the position of emptiness and loss (空亡), it is considered low status. If the nobleman (贵人) is seated below the official seal (印绶) and also accompanied by the禄神 (lucky god), it is genuine high status; even if it sits on the official seal but falls in the position of failure, extinction, or emptiness and loss, it is actually low status.

如甲以乙未為貴，加甲見壬申，是坐印，為有祿之人。又如甲子日，以辛未為貴，未加辰見戊辰為坐印，戊生辛克日，是有祿之人來克我，賤。如庚寅日見丙戌，丙為庚之煞，乃貴也；戌臨亥，為火絕於亥，是貧窮之人來害我也。

For example, on a Jia day, Yiwei is considered the nobleman. If Yiwei is placed on top of Jia and also sees Renshen, the water in Shen can nourish the wood of Yi, which means the nobleman is sitting on the official seal, indicating a person with official position and salary. Another example is on a Jiazi day, Xinwei is considered the nobleman. If Wei is placed on top of Chen and also sees Wuchen, the earth of Wu can nourish the metal of Xin, meaning the nobleman is sitting on the official seal; however, the metal of Xin can harm the wood of Jia day, which means an official with salary is harming me, thus turning into a low status. Another example is on a Gengyin day, if Bingxu appears, Bing fire is the seven harmful star of Geng metal, originally indicating a noble status; but if Xu is placed on top of Hai, fire reaches its end in Hai, meaning a poor and destitute person is harming me.

論親疏二十二。合為親，不合為疏。日與辰自然相須，不可為二歧。蓋日是人，辰是宅，豈有身而無棲之所耶？故知三傳中俱與支合者，便是我親。

Twenty-second, discussing "near and distant" relations. Those that harmonize with the day stem are considered close relatives, while those that do not harmonize are considered distant. The day stem and day branch are inherently dependent on each other and should not be viewed separately: the day stem represents a person, and the day branch represents their dwelling. How could there be a person without a place to reside? Therefore, if all three transmissions can harmonize with the day branch, they are considered the closest relatives on my side.

日與辰三合者為親，不合者為疏。生日干者為父母，如甲乙日以子為父，亥為母，壬癸為外翁姑，午為子，巳為女，丙丁為外甥，寅為伯為兄，卯為嬸為弟，寅中之甲為姐，辰中之乙為妹。辰戌丑未為妻妾，日干所克為正妻，如甲乙見土、丙丁見金是也；以干之墓神為妾，如甲乙見未、丙丁見戌、庚辛見丑、戊己壬癸見辰是也。

The day stem and day branch that form a triple harmony are considered close relatives, while those that do not form a triple harmony are considered distant. Those that generate the day stem are considered parents: for example, if the day stem is Jia or Yi (wood), water generates wood, so Zi (Yang water) is the father and Hai (Yin water) is the mother. The heavenly stems Ren and Gui (water) are considered maternal and paternal grandparents. Those that are generated by me are considered children: Wu fire is the son and Si fire is the daughter. The heavenly stems Bing and Ding (fire) are considered cousins. Those of the same type as me are considered uncles: Yin (wood) is the elder uncle or elder brother, Mao (wood) is the aunt or younger brother. The hidden Jia in Yin is considered the elder sister, and the hidden Yi in Chen is considered the younger sister. The four earthy branches Chen, Xu, Chou, and Wei (earth) are considered spouses or concubines for Jia and Yi days. The heavenly stem that is overcome by the day stem is considered the official wife; for example, if the day stem is Jia or Yi and the earthy branch is earth, or if the day stem is Bing or Ding and the earthy branch is metal. The heavenly stem that is the burial place of the day stem is considered the concubine; for example, if the day stem is Jia or Yi and the earthy branch is Wei, if the day stem is Bing or Ding and the earthy branch is Xu, if the day stem is Geng or Xin and the earthy branch is Chou, if the day stem is Wu or Ji and the earthy branch is Chen.

妻前一位為媒人。如己為甲妻，則己前庚與申為媒；乙為庚妻，乙前丙與巳為媒；辛為丙妻，辛前壬與亥為媒；丁為壬妻，丁前庚與申為媒；癸為戊妻，癸前甲與寅為媒也。日干所克干神為奴婢，如甲乙日戊己、丙丁日庚辛之類。總之干屬外，支屬內，故外公姑、外甥、奴婢皆以干定。媒辰所合為親家，如申為媒則辰為親家，乙庚合也；巳為媒則戌為親家，丙辛合也；寅為媒則未為親家，甲己合也。

The wife's stem is one position earlier than the媒人 (matchmaker). For example, if Jia is the wife of Ji (Jia and Ji are compatible), then Ji's previous stem is Geng, and Geng's favored branch is Shen, so Geng and Shen are the matchmaker; if Geng is the wife of Yi (Yi and Geng are compatible), then Yi's previous stem is Bing, and Bing's favored branch is Si, so Bing and Si are the matchmaker; if Xin is the wife of Bing (Bing and Xin are compatible), then Xin's previous stem is Ren, and Ren's favored branch is Hai, so Ren and Hai are the matchmaker; if Ren is the wife of Ding (Ding and Ren are compatible), then Ren's previous stem is Geng, and Geng's favored branch is Shen, so Geng and Shen are the matchmaker; if Gui is the wife of Wu (Wu and Gui are compatible), then Gui's previous stem is Jia, and Jia's favored branch is Yin, so Jia and Yin are the matchmaker. The stem that is overcome by the day stem represents the servant or slave, such as Wu and Ji for Jia and Yi days, or Geng and Xin for Bing and Ding days. In general, heavenly stems represent the external, while earthly branches represent the internal, so relatives outside the family such as maternal grandparents, nephews, and servants are determined by the heavenly stems. The branch that corresponds to the matchmaker is combined with the branch of the in-law family: for example, if Shen is the matchmaker, Shen combines with Si (Shen and Si are compatible) and Yi and Geng (Yi and Geng are compatible), so Chen is the in-law family; if Si is the matchmaker, then Xu is the in-law family, based on the compatibility of Bing and Xin; if Yin is the matchmaker, then Wei is the in-law family, based on the compatibility of Jia and Ji.

子日見亥、寅日見卯，日辰同氣為本家人；子見丑、丑見寅，日辰比聯為鄰人。若不以子父財官論，只就本支神所屬論之：子為閨女，或為中男；丑為父母；寅為財，為女婿，為少男；卯為兄弟，為姑母，為長男；辰為侄；巳為長女；午為中男，亦為官女；未為姑娣姊妹；申為舅；酉為姨，為妾，為婢，為少女；戌為妹，為奴僕；亥為幼孩，為孫。

On days when the day stem is Zi and the hour stem is Hai, or when the day stem is Yin and the hour stem is Mao, the day and hour stems share the same Five Phases, representing family members. If the day stem is Zi and the hour stem is Chou, or the day stem is Chou and the hour stem is Yin, the day and hour stems are adjacent, representing neighbors. If we do not use the Six Relations such as子孙 (sons and daughters), 父母 (parents), 妻财 (spouse and wealth), and 官鬼 (officials and spirits), but instead use the Five Phases of the earthly branches themselves, then Zi represents a young girl or a middle son; Chou represents parents; Yin represents wealth and also a son-in-law or a youngest son; Mao represents brothers, maternal aunts, and the eldest son; Chen represents a nephew; Si represents an eldest daughter; Wu represents a second son and also a woman from the government; Wei represents maternal aunts and their sisters; Shen represents an uncle; You represents an aunt, concubine, servant, and young daughter; Xu represents a younger sister and servants; Hai represents a young child or descendants.

六合為子，又為朋友。凡占印官三合為兄弟朋友之象，同類為眷屬之象，戌為部領之象，反吟連茹牽連之象。又亥為中木，為寅卯之父母；甲中木為兄姊，辰中乙木為弟妹，未中木為外甥。寅中火為巳午之父母，丙中火為兄姊，未中火為弟妹，戌中火為外甥。申中水為亥子之父母，壬中水為兄姊，丑中水為弟妹，辰中水為外甥。巳中金為申酉父母，戌中土為兄姊，丑中土為弟妹，辰中土為外甥。故曰萬物比類，以觀親疏也。

The concept of Liu He represents children and friends. When divining about official stars or official seals, seeing a triple harmony indicates the image of brothers and friends, while seeing similar or identical elements indicates the image of family members. The earth branch Xu represents a leader commanding subordinates. Reverse chant and continuous transmission (three transmissions connected) indicate entanglement and complications. Further, by examining the five phases hidden within the earth branches, we can determine relationships: the wood hidden in Hai is the parent of the wood in Yin and Mao; the wood in Jia is the elder brother or sister; the wood in Chen is the younger brother or sister; and the wood in Wei is the nephew. The fire hidden in Yin is the parent of the fire in Si and Wu; the fire in Bing is the elder brother or sister; the fire in Wei is the younger brother or sister; and the fire in Xu is the nephew. The water hidden in Shen is the parent of the water in Hai and Zi; the water in Ren is the elder brother or sister; the water in Chou is the younger brother or sister; and the water in Chen is the nephew. The metal hidden in Si is the parent of the metal in Shen and You; the earth in Wu is the elder brother or sister; the earth in Chou is the younger brother or sister; and the earth in Chen is the nephew. Therefore, by comparing all things according to their similar categories, the relationships of closeness and distance become clear.

假如正月甲子日辰時，寅臨未發用，上克下，與日比，得將天后；傳見酉，得將勾陳；終於辰，得將元武。則此占人主憂外甥事，因婦人鬥訟相傷，終主亡遺盜偷。他仿此。又有甲乙日取子陽水為父、亥陰水為母，有取子中癸水為母、亥中壬水為父，餘類此。

Take an example: On the day of Jiazi in the first lunar month, at the hour of Chen, the divination begins with the trigram Yin placed over Wei. This is an instance where the upper god conquers the lower god. Yin shares the same element as the day Jia, both being wood, thus they are harmonious. The upper trigram is the Heavenly Empress. The middle transmission appears at You, riding on Gou Chen. The final transmission falls on Chen, riding on the Black Tortoise. This divination indicates that the person seeking the fortune is worried about matters concerning his nephew. The cause is a dispute between women (Heavenly Empress) leading to legal action and mutual harm, eventually resulting in loss of property and theft (Black Tortoise signifies theft). Other divinations follow the same pattern. Additionally, on days of Jia and Yi, some take Zi as yang water as father and Hai as yin water as mother; others take the hidden癸 water (yin) in Zi as mother and the hidden壬 water (yang) in Hai as father. The rest can be inferred in the same way.

論父少二十三。看所臨地，孟為少，仲為中，季為老。又看有氣為少，無氣為老。

Twenty-third, Discussing the Age of the Year (the original title reads 'Discussing the Father's Youth,' which should be 'Discussing the Elderly,' so it is retained as is). Observe which group of earthly branches the governing deity falls upon: those falling on寅, 申, 巳, or 亥, which are the first branches, indicate youth. Those falling on子, 午, 卯, or 酉, which are the middle branches, indicate middle age. Those falling on辰, 戌, 丑, or 未, which are the final branches, indicate old age. Additionally, consider the presence of qi: those with qi are young, while those without qi are old.

論新舊二十四。旺相為新，衰為舊，詳在《六親新故》中。

Twenty-fourth, discussing "new and old." The prosperous and strong qi indicates the new, while the declining and weak qi indicates the old. The detailed method of calculation is explained in the section "Six Relations: New and Old" that follows.

論多寡二十五。旺相主多，休囚死主寡。甲己子午九之類，此定數也。合天地盤看，旺相倍加，囚死減半，休為半斷。

Twenty-fifth, discussing "quantity" refers to determining the number of items. The energy of prosperity and strength indicates a larger number, while the energy of decline, captivity, and death indicates a smaller number. For example, the mnemonic "Jia and Ji with Zi and Wu make nine" provides fixed numbers for each heavenly stem and earthly branch (Jia and Ji both correspond to nine, Zi and Wu also correspond to nine). When calculating, both the Heaven Plate and Earth Plate are considered together: if the energy is prosperous and strong, the number is doubled; if it is in decline or captivity, the number is halved; and if it is in a state of rest, the number is taken as half.

如上寅下子，寅七子九，七九六十三，旺相則六百三十，或一千二百六十；囚死則三百五十，或三十五。一法不用地盤，止天盤神合將論之：貴八、蛇四、朱九、合六、勾五、青七、空五、白七、常八、元四、陰六、后九。如乙亥日以丑為財，乘蛇，丑八蛇四，四八三十二也。旺相固加，值歲月建又加。

For example, if the upper layer is Yin and the lower layer is Zi, the fixed number of Yin is seven and that of Zi is nine, and multiplying seven by nine gives sixty-three; if it meets the condition of prosperity and strength, it becomes six hundred and thirty, or even one thousand two hundred and sixty; if it meets the condition of captivity and death, it becomes three hundred and fifty, or thirty-five. There is another method that does not consider the earth plate, but instead uses the heavenly plate's noble god paired with the heavenly general to calculate. Each heavenly general has a fixed number: Tianyi (Heavenly Ethereal) is eight, Teng Snake is four, Zhu Que (Vermilion Bird) is nine, Liu He (Six Harmonies) is six, Gou Chen (Hook Star) is five, Qing Long (Azure Dragon) is seven, Tian Kong (Heavenly Void) is five, Bai Hu (White Tiger) is seven, Tai Chang (Great Constancy) is eight, Xuan Wu (Black Tortoise) is four, Tai Yin (Great Yin) is six, and Tian Hou (Heavenly Empress) is nine. For example, on the Yihai day, if Chou is the wife's wealth, and Chou is occupied by Teng Snake, the number of Chou is eight and that of Teng Snake is four, multiplying four by eight gives thirty-two. If it meets the condition of prosperity and strength, it should be added accordingly; if it is also at the position of the sovereign year or the month builder, it should be added again.

又華谷云：參天之將，所因之事可知者之用神，多寡之數有定。子午九而丑未八，寅申七而卯酉六，辰戌五而巳亥四，上下參合數可知。旺相倍多，囚死減半，休當本數，值歲月建例以為多。

Hua Gushei also said: referring to the Heavenly Generals, whenever one can identify the Useful God related to the cause of the matter, the number of its occurrences follows a fixed rule—Zi and Wu make nine, Chou and Wei make eight, Yin and Shen make seven, Mao and You make six, Chen and Xu make five, and Si and Hai make four. Combining the numbers from the upper and lower layers and multiplying them gives the total number. When the Useful God is prosperous and strong, double the number; when it is in captivity or death, take half; when it is in rest, use the original number. If it coincides exactly with the position of the Tai Su or the Month Builder, it is counted as a large number by default.

論方所二十六。亥為江湖，子為江海，寅卯為山林，丑為田，未為井，午為市，巳為窯，申為囤場道路，戌為營，辰為衙庭，酉為城。宅居：子為房，丑為壁，為內院，寅為過路，卯酉為門，辰為積壤，巳為廚，午為正堂，未為園圃井，申為過道，戌為浴堂，為僕舍，亥為廁，又為水溝。

Twenty-sixth, discussing "directions," which refer to the places represented by each branch. Hai represents rivers and lakes, Zi represents rivers and seas, Yin and Mao represent mountains and forests, Chou represents fields, Wei represents wells, Wu represents marketplaces, Si represents brick and tile kilns, Shen represents storage yards and roads, Xu represents military camps, Chen represents government offices and courtyards, You represents cities. More specifically, within a residence: Zi represents the bedroom, Chou represents walls and inner courtyards, Yin represents passageways, Mao and You represent doors, Chen represents places where earth is piled, Si represents the kitchen, Wu represents the main hall, Wei represents gardens and wells, Shen represents passageways, Xu represents bathrooms and servants' quarters, Hai represents toilets and also drains.

上下相加取之，如丑加亥為橋，未加亥為井，亥加寅為樓臺之類。占盜逃亡，以用神為方，中傳為去處，末傳為所止之地。又逃者初出門，剛日責中傳，柔日責末傳為去處。

These locations can also combine the upper and lower layers together: for example, adding Chou (earth, wall) on top of Hai (water) forms a bridge over water; adding Wei (well) on top of Hai (water) forms a well; adding Hai (high place) on top of Yin (wood) forms a pavilion or tower. When divining about thieves or missing persons, the position of the useful god determines the direction, the middle transmission determines where they go, and the final transmission determines where they finally settle. Additionally, when a person is fleeing, if it is a yang day (a day starting with a yang stem), the middle transmission is questioned to determine their destination; if it is a yin day (a day starting with a yin stem), the final transmission is questioned instead, from which their destination is determined.

論遠近二十七。知一、伏吟為近，返吟為遠；休囚為近，旺相為遠。丁神、驛馬、遊子、斬關，為龍、合為遠，貴、常為近。支遠為遠，支近為近。

Twenty-seventh, discussing "near and far." When a divination lesson is known, a hidden chant lesson indicates near matters, while a reverse chant lesson indicates distant matters. If the qi is weak and confined, it indicates near matters; if the qi is prosperous and strong, it indicates distant matters. If the lesson contains the deity of the day, the post-horse, wandering son, or cutting gate, these are deities of movement. If they are accompanied by the azure dragon or liu he, it indicates distant matters; if they are accompanied by the heavenly master or tai chang, it indicates near matters. If the branch under which the deity falls is far from the day branch, it indicates distant matters; if it is close, it indicates near matters.

又法：遠近用關梁，春丑為關、巳為梁之類。關內為近，關外為遠。關內十里以下，樑上五里以下，過關外又增數，以遠近推。三合主三百里外，六合主五里、五十里，木三里、三十里，樑上近數，土主五里以內，火二里，水一里，關外遠。

There is another method using 'Gate' and 'Beam' to determine distance: for example, in spring, 'Chou' is the Gate and 'Si' is the Beam. If something falls within the Gate, it is considered near; once it is beyond the Gate, it is considered far. The area within the Gate is approximately within ten miles, and the Beam is within five miles. Once beyond the Gate, additional distances are added layer by layer according to the farthest extent. If it falls within the Triple Harmony, it is about three hundred miles away; if it falls within Liu He, it is five miles or fifty miles. Wood indicates three miles or thirty miles; if it falls on the Beam, take the nearer distance. Earth indicates within five miles; Fire indicates two miles; Water indicates one mile. Once beyond the Gate, it is generally considered far.

潤下三百里，炎上、曲直、從革、稼穡二百五十里，遊子遠去千里之關外矣。又法：天罡為陽關，傳過關遠；河魁為陰關，三傳過戌上去主遠。用上下相加，如戌加申，戌五申七，即五七三十五里遠。若用神旺相倍增，用神囚死減數。三傳日辰上及見丁，或馬、太陰、太乙、神后，遠不可追。

The lesson pattern forms "Rùn Xià" (Water Bureau) and the main distance is three hundred li. If it forms "Yán Shàng" (Fire Bureau), "Qū Zhí" (Wood Bureau), "Cóng Gē" (Metal Bureau), or "Jià Sè" (Earth Bureau), the main distance is two hundred fifty li. If it forms the "Yóu Zǐ" pattern, the distance extends beyond a thousand li. There is another method: take the Heavenly Gang (Chén) as the Yang Gate, and if the three transmissions cross this gate, it indicates a long distance. Take the River Chief (Xū) as the Yin Gate, and if the three transmissions cross the Xū position, it also indicates a long distance. To calculate the distance, multiply the numbers of the upper and lower layers. For example, if Xū is placed on Shēn, the number of Xū is five and the number of Shēn is seven, five times seven equals thirty-five, meaning thirty-five li away. If the useful god is prosperous and strong, double the number; if the useful god is in a state of decline or death, reduce the number. If the three transmissions and the day branch also have the God of Heaven (Dīng), or if the Post-horse, Tai Yin, Tai Yi, or the God of Water (Zǐ) appear, the distance becomes so great that it cannot be reached.

論前後二十八。支前為前，支後為後。寅卯在支前，卯主竹木，為前山前林；在支後，為後山後林。亥子在支前，為前溪；在支後，為後溪。支為前，支陰為後。如天罡戊辰日為墳地，辰上見酉為前，酉為門，夜將上見朱雀，前門有符篆；再傳酉上見寅為後，上乘白虎，後有石虎或廟宇之類。

Twenty-eighth, discussing "front and back." Taking the day branch as the reference, those appearing before the day branch are considered front, and those appearing after are considered back. If寅 or 卯 appear before the day branch, 卯 represents bamboo and wood, and it is interpreted as mountains or forests in front of the house. If they appear after the day branch, they represent mountains or forests behind the house. If 亥 or 子 appear before the day branch, they represent streams in front of the door; if they appear after, they represent streams behind the house. The day branch itself is considered front, while its hidden spirit is considered back. For example, in a grave site on a Wuchen day, if the Heavenly Gang (辰) has 酉, it is considered the front. 酉 originally represents a door, and if during night divination the 酉 is also accompanied by Vermilion Bird, it indicates a符箓 (magic talisman) attached to the front door. Then, passing to 酉 with 寅, which is considered the back, 寅 is accompanied by White Tiger, indicating a stone tiger or a temple-like structure behind the house.

論左右二十九。支左為左，支右為右。如支屬子為宅，俱定地盤，則丑為左鄰，亥為右鄰，午為對鄰。看其所見之神，與日上神比和為順，相剋不睦。如左右上神自克其下，或空，則其鄰衰替。若火鬼克戰，則有火獰；白虎死氣，則有死喪；朱雀則口舌；元武則失盜。或勾索、死氣、白虎、螣蛇相剋，則見吊死之類。

Twenty-ninth, discussing "left and right." The left side of the day branch is considered left, and the right side is considered right. For example, if the day branch is Zi, which represents the residence, it is always positioned according to the earth plate. Then Chou is the left neighbor, Hai is the right neighbor, and the opposing branch Wu, which conflicts with Zi, is the opposite neighbor. Now look at the deities governing the upper positions of these palaces: if the deity governing the day stem is in harmony with the deity of the left or right neighbor, the neighbors get along well. If they are in mutual control, the neighbors are not harmonious. If the deities governing the left and right neighbor palaces are in control of the day branch below, or if they fall into Kongwang, then the neighbors are in decline. If fire transforms into the official ghost and controls the day branch, there will be a fire disaster in the neighbor's house. If White Tiger appears together with Death Qi, there will be mourning in the neighbor's house. If Vermilion Bird appears, there will be disputes in the neighbor's house. If Black Tortoise appears, the neighbor will suffer from theft. If Gou Chen's rope image, Death Qi, White Tiger, and Teng Snake are all in mutual control, there will be incidents of suicide.

論高下三十。有氣為高，無氣為下。如辰為陵墓，有氣為高坡是也。日上發用為高，辰上發用為低。如占訟，在高為吊，在低為縛；占失物，日上發用物藏高處，辰上發用物藏低處之類。

Thirtieth, discussing "high and low." If there is qi, it indicates high; if there is no qi, it indicates low. For example, the branch Chen represents a tomb, but if Chen has qi, it is interpreted as a high hill. The initiating transmission from the day stem indicates high places, while the initiating transmission from the day branch indicates low places. For instance, in divination regarding legal cases, if the matter is in a high place, it suggests the person is suspended for interrogation; if in a low place, it suggests the person is bound and detained. For lost items, if the initiating transmission comes from the day stem, the item is hidden in a high place; if from the day branch, it is hidden in a low place. Other cases can be similarly inferred.

論新故三十一。旺相加日辰新物，休囚加日辰故物。日上旺相，辰上休囚，新故相半。一法：日上天罡新物，大吉故物。

Thirty-first, discussing 'new and old', that is, whether the subject of the divination is new or old. If a prosperous and strong god is placed on the day branch, it indicates a new object. If a weak and confined god is placed on the day branch, it indicates an old object. If the day stem has a prosperous and strong god while the day branch has a weak and confined god, then it is half new and half old. Another method: if the day stem has the Heavenly Gang (辰), it indicates a new object; if it has the Great Auspicious (丑), it indicates an old object.

一法：剛用陽為新，用陰為故，柔日反是。一法：如甲日占，甲木生於亥，墓在未，以亥加甲為新，未加甲為故，此以本干之生死論新故也，此剛日占法也。如乙日，乙德在庚，庚金生巳，墓丑，以巳加干為新，丑加干為故，此以干德之生死論新故也，此柔日占法也。

There is another method: on a yang day (a strong day), the yang spirit is used as new and the yin spirit as old; on a yin day (a gentle day), this is reversed. Another method is as follows: for example, if the divination is done on a Jia day, Jia wood is born in Hai and has its storage in Wei. Therefore, when Hai is placed above Jia, it indicates new; when Wei is placed above Jia, it indicates old. This method distinguishes new and old based on the birth and death of the day stem, and it applies to yang days. Another example is on a Yi day: Yi's virtue spirit is Geng. Geng metal is born in Si and has its storage in Chou. Therefore, when Si is placed above the day stem, it indicates new; when Chou is placed above the day stem, it indicates old. This method distinguishes new and old based on the birth and death of the virtue spirit of the day stem, and it applies to yin days.

論顯晦三十二。顯神入傳為顯，入年命次之，課傳年命俱不入為晦。各隨所宜，詳其吉凶。有宜顯不宜晦者，如問官責官星、問財責星是也；有宜晦不宜顯者，如問病責常鬼、問訟責朱雀是也。

The thirty-second topic discusses "manifestation and concealment," referring to whether the relevant spirit is visible or hidden. If the spirit of the matter appears in the three transmissions, it is called "manifestation." If it only appears in the next position after the original birth year but not in the lesson pattern, three transmissions, or the birth year, it is called "concealment." Whether manifestation or concealment is better depends on the specific matter being asked. Further analysis is needed to determine fortune or misfortune. Some matters are suitable for manifestation and not concealment: for example, when asking about an official position, one should look at the official star; when asking about wealth, one should look at the wealth star. These naturally should be visible. Other matters are suitable for concealment and not manifestation: for example, when asking about illness, one should look at Tai Chang and the official ghost; when asking about legal disputes, one should look at Vermilion Bird. If these appear, it is actually a bad omen.

論向背三十三。向背以地利定，吉神得地為向，失地為背。如生我為恩，我生為救神，克我為鬼賊，我克為財神，此正論也。變而通之，則有「見生不生，不如無生」「見克不克，不如從賊」「見財無財，枉費心機」「見救不救，災須自受」等說，全詳在《畢法》。

Thirty-third, discussing "orientation and opposition," meaning whether the spirits are coming towards me or turning away. Orientation and opposition are determined by geographical advantage: a beneficial spirit with favorable terrain is considered to be coming towards me, while one without favorable terrain is considered to be turning away. For example, a spirit that generates me is an恩神 (favorable spirit), and a spirit I generate is a救神 (savior spirit) (as children can control officials and ghosts). A spirit that overcomes me is a鬼贼 (ghost thief), and a spirit I overcome is a财神 (wealth spirit). This is the conventional way of saying it. However, if we consider variations, there are also these four rules: "Seeing a beneficial spirit that does not actually benefit is worse than having none," "Seeing a spirit that overcomes me that does not actually overcome is worse than yielding," "Seeing a wealth spirit that does not actually bring wealth is a waste of effort," and "Seeing a savior spirit that does not actually save is worse than suffering the calamity oneself." These detailed explanations are all recorded in the "Bi Fa Fu."

凡課傳父母見，憂子孫；兄弟見，憂妻財；子孫見，憂官祿；妻財見，憂父母。無父母妨生計，是固然也。不知傳財者，若日辰年命上無父母爻，未可便言父母災也。日辰年命上先有父母爻，後傳財，始可言父母長上災，或求財有妨生計，或被妻悖逆其公姑。若日上乘官鬼，能生父母，盜竊財爻，父母反無咎矣。六親俱以例權衡之。

Whenever the Six Relations appear in the Three Transmissions of the Lesson Pattern, one should worry about the children if the parents'爻 appear, worry about the wife and wealth if the brothers'爻 appear, worry about official rank if the children's爻 appear, and worry about the parents if the wife and wealth's爻 appear. If there is no parents'爻, it will hinder the livelihood, and these are general principles. However, one must know that if the Three Transmissions include a wealth爻, but the Day Branch and the year's destiny do not have parents'爻, one should not hastily conclude that the parents will suffer misfortune. It is only when the Day Branch and the year's destiny first have parents'爻, and then the Three Transmissions later include a wealth爻, that one can say the parents or elders will suffer misfortune, or that seeking wealth will hinder the livelihood, or that the wife will be disrespectful and unfilial to the in-laws. If the Day Stem is occupied by the official ghost, since the official ghost can generate the parents and also steal the wealth爻's energy, then the parents will not suffer misfortune. All six relations should be evaluated in this manner.

論指斗三十四。凡類占，除類神外，俱另有一法，視天罡所指為吉凶。斗即天罡也。凡課傳皆視天罡所指：罡在日辰前為災已過，在日辰後為災將至，加日辰為災正發；加孟為二親，仲為己身及兄弟，季為妻妾財物奴婢。

Thirty-fourth, discussing "pointing to the Dipper." When classifying and judging by the class god, besides the class god itself, there is another method, which is to look at the direction indicated by the Heavenly Gang to determine fortune or misfortune. Here, the term "Dipper" refers to the Heavenly Gang (Chen), taking the meaning of the handle of the Big Dipper. When examining the lesson pattern and the three transmissions, one must always look at the direction pointed to by the Heavenly Gang: if the Heavenly Gang is before the day branch, misfortune has already passed; if it is after the day branch, misfortune is about to come; if it is exactly on the day branch, misfortune is currently occurring. If the Heavenly Gang is on the four young months (Yin, Shen, Si, Hai), it concerns parents; if it is on the four middle months (Zi, Wu, Mao, You), it concerns oneself and siblings; if it is on the four old months (Chen, Xu, Chou, Wei), it concerns wife, concubine, property, and servants.

天罡加子為天關，加午為地關，加卯為天格，加酉為地格。凡遇天關格，必因天時所阻，天時者，寒暑雨雪也；遇地關格，必為道路所阻者，津渡棧溢也。更以天官刑害消言之，百無一失矣。

The Heavenly Gang added to the Zi branch is called "Heavenly Gate," and added to the Wu branch is called "Earthly Gate." When added to the Mao branch, it is called "Heavenly Grid," and when added to the You branch, it is called "Earthly Grid." Whenever a pattern involving Heavenly Gate occurs, the matter is necessarily obstructed by heavenly conditions—by which is meant severe cold, extreme heat, rain, or snow. When a pattern involving Earthly Gate occurs, the matter is necessarily obstructed by road conditions—by which is meant closed ferries or bridges destroyed by floods. If we further combine this with the deities of the Heavenly Officials, punishments, and harmful influences, we can determine matters with certainty.

論遁干三十五。課傳皆支神出現，其遁干為吉凶伏藏，最宜兼看。遁法有二：一五子元遁。甲類之帽冠帶物，以為尊，佔著多主革故鼎新，重謀別用。乙為日精，丙為月精，乙丙為主妖邪伏匿、凶惡潛藏，故婚姻得之成，家宅得之寧，盜賊得之傾，大抵利明不利暗。

Thirty-fifth, discussing "Dun Gan" (Hidden Heavenly Stems). The lesson pattern and the three transmissions all show earthly branches with their associated deities, but the heavenly stems hidden within these branches reveal the true nature of fortune and misfortune. These hidden stems should be considered together. There are two methods of hiding the heavenly stems. The first is "Wu Zi Yuan Dun" (the Five Sons' Original Hidden Method), which is the method of deriving the time stem from the day stem, known as the Five Rats' Hidden Method. If the hidden stem is Jia, Jia is like a crown or sash on a person's head, symbolizing something above and esteemed. When Jia appears in a divination, it often indicates the removal of the old and the establishment of the new, a change of plan, or a shift to another path. Yi is the essence of the sun, and Bing is the essence of the moon. The heavenly stems Yi and Bing indicate hidden malevolent forces and concealed evils that cannot be hidden. Therefore, if Yi or Bing appear in a marriage divination, the matter will succeed; if in a house divination, it will be peaceful; if in a theft divination, the thief will fail. In general, these stems are favorable in open situations and unfavorable in secret ones.

丁為玉女，為星精，能變化，得飛騰，能通靈，故逃亡得之遂遁，盜賊得之潛匿，婚姻得之奸邪密成，病訟得之幽暗難伸，大抵利暗不利明。又丁主動，飛馬逃亡，虎常憂服，陰后女人走失，空奴婢走，武盜遠去，雀遠喜至，勾遠兵動，龍飛萬里，合子孫遠行。

Ding is called 「Jade Maiden」, the essence of the star mansion, capable of transformation, flight, and spiritual communication. Therefore, when Ding appears in divination regarding escape, the person fleeing escapes smoothly; when regarding theft, the thief hides securely; when regarding marriage, secret affairs succeed in the shadows; when regarding illness or legal disputes, things remain obscure and injustice is hard to resolve. Overall, Ding is favorable in hidden matters but unfavorable in open ones. Furthermore, Ding is active: when Ding shares the same flying with the Post-horse, it indicates escape; when Ding combines with the White Tiger and Tai Chang, there is sorrow related to mourning; when Ding combines with Tai Yin and Heavenly Empress, a woman is lost; when Ding combines with Tian Kong, servants or attendants run away; when Ding combines with Xuan Wu, thieves flee far away; when Ding combines with Zhu Que, good news comes from afar; when Ding combines with Gou Chen, military actions are launched from afar; when Ding combines with Qing Long, a long journey is undertaken; when Ding combines with Liu He, descendants go far away.

凡課傳逢丁神，必主有動。庚辛日為凶動，壬癸日財動，或官司勾追，或因親戚逃亡在外，動往他方。支上逢丁更帶火鬼，主宅火災。其餘干逢丁乘虎凶動尤忌。庚午辛未卯是丁，因妻財凶動；庚辰辛巳丑是丁，為墓田凶動；庚寅辛卯亥是丁，因子息凶動；庚子辛丑酉是丁，因兄弟或己身凶動及祿動；庚戌辛亥未是丁，因父母凶動；庚申辛酉巳是丁，因官鬼凶動。

In the three transmissions of a divination lesson, if the term 'Ding' appears, it indicates a necessity for change. On a 'Geng' day or 'Xin' day, encountering 'Ding' signifies a harmful change, while on a 'Ren' day or 'Gui' day, encountering 'Ding' indicates movement of wealth. This may be due to legal troubles leading to arrest, or due to relatives fleeing away, necessitating a journey to another place. If the day's branch also encounters 'Ding' and is accompanied by the fire official ghost, it indicates a fire in the residence. For other days encountering 'Ding' with the White Tiger, the change is particularly to be avoided. Specifically: in the Gengwu and Xinwei decades, if 'Ding' is on the卯 (Mao) position, it indicates a harmful change due to wife or property. In the Gengchen and Xinsi decades, if 'Ding' is on the丑 (Chou) position, it indicates a harmful change due to ancestral burial grounds or property. In the Gengyin and Xinmao decades, if 'Ding' is on the亥 (Hai) position, it indicates a harmful change due to children. In the Gengzi and Xinchou decades, if 'Ding' is on the酉 (You) position, it indicates a harmful change due to brothers or oneself, and also indicates a change in official position. In the Gengxu and Xinhai decades, if 'Ding' is on the未 (Wei) position, it indicates a harmful change due to parents. In the Gengshen and Xinyou decades, if 'Ding' is on the巳 (Si) position, it indicates a harmful change due to officials or ghosts.

財動或有妻妾之喜，或遠方封寄財物之類。壬申癸酉卯是丁，因子息財動；壬午癸未丑是丁，因官鬼財動；壬辰癸巳亥是丁，因兄弟及己身財動；壬寅癸卯酉是丁，因父母長上之財動；壬子癸丑未是丁，因官鬼財動；壬戌癸亥巳是丁，因妻財動。又如癸丑日，丑上未乘丁為初傳，其財動不可取，緣三傳皆鬼如蜜也。

the so-called "wealth movement" may indicate the joy of adding a wife or concubine, or receiving wealth sent from afar. Specifically, in the decades of Renshen and Guiyou, the卯 position has丁, indicating wealth movement due to children; in the decades of Renwu and Guiwei, the丑 position has丁, indicating wealth movement due to officials or ghosts; in the decades of Renchen and Guisi, the亥 position has丁, indicating wealth movement due to brothers or oneself; in the decades of Renyin and Guimao, the酉 position has丁, indicating wealth movement due to parents or elders; in the decades of Renzi and Guichou, the未 position has丁, indicating wealth movement due to officials or ghosts; in the decades of Renxu and Guihai, the巳 position has丁, indicating wealth movement due to wife's wealth. However, there are exceptions: for example, on Guiyou day, if the丑 position has未 with丁 as the first transmission, this wealth movement should not be used, because all three transmissions are officials or ghosts, though the wealth may be sweet as honey, it is a poisonous bait.

戊為陰伏匿遁，其象利逃亡遁形。己為六陰之首，宜靜。庚辛肅殺之氣，不宜動，動見死傷，惟占捕盜漁獵可獲。壬者，天一生水，為五行之始，位於乾，為八卦之始，故《易》以乾為首，首以壬為名，此為物之祖、動之根也，占者觀其動機而萌芽見矣。癸為動之終，效天地以為靜，可以隱遁，可以伏藏。

The stem Wu belongs to the Yin and is associated with concealment and hiding; its image is favorable for fleeing and taking refuge. Ji is the first among the six Yin stems and is suitable for stillness and inaction. Geng and Xin represent the cutting and killing energy; they should not be activated, for once they are set in motion, there will be death and injury. Only in divination related to hunting, capturing thieves, or fishing and hunting do they yield results. Ren is different: Heaven produces the first water, and water is the beginning of the Five Phases. Ren belongs to the direction of Qian, which is the beginning of the Eight Trigrams. Therefore, the Zhou Changes places Qian first, and this 'first' is named Ren. Ren is the ancestor of all things and the root of movement. When a diviner identifies the initial sign of movement associated with Ren, the beginning of an affair becomes evident. Gui is the end of movement, following the pattern of heaven and earth returning to stillness; it allows for concealment and hiding.

論類神。凡課中緊要用神、類神、日上神俱宜詳看，而類神更為緊要。類神如求名責文書及青龍、朱雀，求晴責天空之類，要入傳課旺相不空，與日辰德合相生，求謀必得。類神入傳剋日辰年命，更兼旺相，立見傾敗，謀亦無成；無氣為鬼亦凶。或不入傳為閒地，更無氣並空亡為無類，難成，求謀宜遲。

Thirty-sixth, discussing "classical gods," which refers to the god corresponding to the type of matter being inquired about. In any divination lesson, one should carefully examine the important useful god, the classical god, and the god above the day branch. Among these, the classical god is especially important. For example, if one is seeking official rank and prestige, then documents, the Azure Dragon, and the Vermilion Bird are considered classical gods. If one is seeking clear weather, then the Sky Void is the classical god. It is essential that the classical god enters the three transmissions, is prosperous and strong, and does not fall into the void. It should also harmonize and generate with the day branch. In such a case, the desired outcome will certainly be achieved. Conversely, if the classical god enters the transmission but harms the day branch or the person's birth year, and if it itself is strong and prosperous, then the endeavor will immediately fail. If the classical god lacks vitality and transforms into an official ghost, it is also ominous. Or, if the classical god does not enter the transmission and is idle, and if it lacks vitality or falls into the void, this is called "no classical god," and the matter will be difficult to achieve. In such cases, one should delay their plans and proceed cautiously.

如求名責龍、朱，不可以龍、朱在課傳便為得名。若見剋日辰年命，雖旺相亦無成；無氣為鬼，與無類同，他推此。凡推類神，用陽觀其大象，用陰觀其隱伏。陽者，類神所乘神；陰者，類神傳去之神是也。如類神乘申臨午，則午上神所乘為陽，申上所乘為陰。如捕盜，則求元武之陰，以見盜之勝負之例也。

For example, if seeking success in official positions, the Azure Dragon and Vermilion Bird are considered class gods. However, one should not conclude that success is certain simply because the Dragon or Vermilion Bird appears in the lesson or transmission. If they come back to harm the day branch or the year's destiny, even if they are prosperous and strong, they will ultimately fail. If they lack strength and transform into official ghosts, it is the same as having no class god at all. All other categories follow this principle. When using class gods, use the yang spirit to understand the overall situation and the yin spirit to uncover hidden matters. The yang spirit refers to the god that the class god is riding upon. The yin spirit refers to the god that the class god is transmitted to. For instance, if the class god is on Shen and is overlaid on Wu, then the god on Wu is the yang spirit, and the god on Shen is the yin spirit. In cases of capturing thieves, one should look for the yin spirit of the Black Tortoise to determine who will win between the thief and the captor. This is how the yin spirit is used.

論旬空三十七。前虛實已論矣。空亡乃虛無之神，凡占有要見者，有不要見者。天盤並空轉動則實，乃遊行空亡，吉凶事主十八分；地盤空亡，吉凶主十分。凡刑剋、盜、墓及神遙剋日，皆要空亡；惟生我及救神、徳神、生氣、喜神、財官及日遙克神，忌見空亡。

Thirty-seventh, discussing "Ten-Day Void." The principles of reality and emptiness were explained in the eighth chapter. Empty亡 (Kongwang) is a phantom deity without actual substance; in divination, some situations desire to see it, while others fear it most. The deities on the Heaven Plate move together with Kongwang, turning emptiness into reality, which is called "Wandering Empty亡." The auspicious or inauspicious effects it brings are calculated as eight-tenths, meaning they are more severe than usual. The Kongwang on the Earth Plate is calculated as one-tenth, meaning it follows the usual standard. All negative factors such as mutual harm, conflict, theft and loss, entering a tomb, and the noble deity remotely conflicting with the day stem are all desired to fall into Kongwang. Only the deity that generates me, the savior deity, the virtue deity, life qi, the happy deity, the wealth爻, official stars, and the deity that the day stem remotely conflicts with are most feared to fall into Kongwang.

日干不論地盤空，天盤仍以空論。如甲子旬壬申日，壬祿在亥不空，天盤日祿仍在空也。太歲、月建、月將、日辰、本命、行年不論空亡。占時空，謀為不成；發用空，憂喜無實，託人出旬方可，聞事不真；中空多折腰，末傳無結束；三傳皆空，無影無形。如有一二傳不空，即以為斷。

Discussing the emptiness of the day stem, one should not consider whether the earth plate is empty or not, but only calculate according to the heaven plate, still treating it as empty. For example, on the day of Renshen in the Jiazi decade, the luck of Ren is in Hai, and Hai is not empty in this decade. However, the day stem's luck on the heaven plate is still considered empty. As for the sovereign year, the month builder, the month general, the day branch, one's own destiny, and the year of travel, these six aspects are not considered for emptiness. If the correct time of the lesson falls into an empty position, the endeavor will not succeed. If the initiating transmission falls into an empty position, whether one is worried or happy has no real basis. When entrusting someone to do something, one must wait until after this decade. The information heard is also not reliable. If the middle transmission falls into an empty position, it is called 'bending the waist,' meaning the matter will collapse halfway. If the final transmission falls into an empty position, the matter will start but not finish, leaving things unfinished. If all three transmissions are empty, it is like nothing, a mere illusion. If there are still one or two transmissions that are not empty, then one should focus on those that are not empty to make a judgment.